A lokacin Annabi ﷺ, an adana rubutun Alƙur'ani a cikin zuciyoyi, kuma an rubuta shi a kan duwatsu masu faɗi, da itace, da ƙasusuwa.

During the time of the Prophet (saw), the text of the Qur‟an was preserved in memory and also inscripted on flat stones, wood, and bones.

Ana saukar da Alƙur'ani ga Manzon Allah ﷺ, kuma yana umurtar mutane su haddace shi, su kuma rubuta shi a kan guntun fata, takarda, kafaɗar dabba, kwanyar dabino, ƙasusuwa, da tsutsotsin ganyen dabino, da sauransu. Idan aka saukar da Ayoyi, yakan ba da umarni a sanya su a wurinsu daidai cikin Suratu (babi). Don haka yakan ce: "Ku sanya wannan Aya a cikin Sura kaza bayan Aya kaza." Sai su sanya su a wurinsu daidai cikin Sura. Uthman (ra) ya ruwaito cewa ya ce: "Ayoyi suna sauka ga Annabi ﷺ, sai ya ce: 'Ku sanya waɗannan Ayoyi a cikin Suratun da ta ambaci irin kaza.'" (Ibn Majah & Abu Dawud)

The Qur‟an used to be revealed to the Messenger of Allah (saw) and he used to instruct people to memorise it and write it down on pieces of leather, paper, scapula, palm risp, bones, leaf stalks of date palm etc. When the Ayat were revealed he used to give the order that they be placed in their proper place in the Surah (chapter). Thus, he used to say put this Ayah in such and such Surah after such and such Ayah. So they used to put them in their proper place in the Surah. It has been narrated by Uthman (ra) that he said, “The Ayat used to be revealed to the Prophet (saw) and so he used to say: “Put these Ayat in the Surah which mentions such and such thing.” (Ibn Majah & Abu Dawud)

Ta haka aka yi ta har an saukar da dukkan Alƙur'ani, sa'an nan Allah (SWT) ya karɓi ransa ﷺ bayan saukar Alƙur'ani ta cika. Saboda haka, tsarin ayoyin kowace Sura a yadda take a yanzu cikin rubutun da ake da shi (Mushaf) an ƙaddara shi ta hanyar wahayi (Tawqeefan) daga Annabi ﷺ, wanda Jibril ya isar masa daga Allah (SWT). Bisa wannan tsari al'ummah ta karɓi Alƙur'ani daga Annabi ﷺ, kuma babu wata takaddama a kan haka. Tsarin ayoyi a cikin surori (Sura) yana kasancewa daidai da yadda muke gani a yau.

It was done in this manner until the whole Qur‟an was revealed and Allah (swt) took his (saw) soul after the revelation of the Qur‟an was complete. That is why the arrangement of the verses of every Surah in the form as it is in now in the present script (Mushaf) was determined by the revelation (Tawqeefan) from the Prophet (saw) transmitted to him (saw) by Jibreel from Allah (swt). According to this arrangement the Ummah transmitted the Qur‟an from the Prophet (saw) and there is no dispute about this. The order of the verses within the chapters (Surahs) was in the same form as we see today.

Game da tsarin wasu daga cikin surori (Suratai) kuwa, an haɗa su ne bisa ijtihadin Sahabbai (Allah ya yarda da su).

As for the arrangement of some of the chapters (Surahs) they were put together according to the Ijtihad of Sahabah (may Allah be pleased with them).

Imam Ahmad da compilers na Sunan sun ruwaito wani hadisi daga Ibn 'Abbas wanda Ibn Hibban da al-Hakim suka tabbatar da ingancinsa. Sun ruwaito cewa Ibn Abbas (ra) ya tambayi Uthman (ra) dalilin da ya sa ya sanya Suratul Bara'ah (At-Tawba) bayan Suratul Anfal, alhali kuwa tana cikin Mathani (surorin da ayoyinsu ba su wuce ɗari ba), Bara'ah kuma tana cikin Mi'un (wadda ayoyinta ke kusan ɗari). Ibn Abbas ya ce: "Kun haɗa su tare, ba ku rubuta tsakaninsu 'Bismillahir Rahmanir Rahim' ba, kun kuma sanya su cikin surori bakwai masu tsawo (Tiwal)." Sai Uthman ya ce: "Sau da yawa ana saukar da sura ga Manzon Allah ﷺ mai ayoyi da yawa. Idan wani abu aka sauke masa daga gare ta, wato ayoyi daga cikinta, sai ya kira wani daga cikin waɗanda ke rubuta masa, ya ce: 'Ku sanya waɗannan ayoyi a cikin suran da aka ambaci kaza da kaza a cikinta.' Suratul Anfal na ɗaya daga cikin surorin da aka fara saukarwa a Madina, Bara'ah kuma tana ƙarshen Alƙur'ani. Labarinsu yana kama da juna, don haka na zaci Anfal sashe ne na Bara'ah." Manzon Allah ﷺ ya rasu bai bayyana mana ko Anfal sashe ne na Bara'ah ba. Haka kuma Sa'id ɗan Jubair ya ruwaito daga Ibn Abbas cewa: "Manzon Allah ﷺ bai san ƙarshen sura ba sai an saukar da 'Bismillahir Rahmanir Rahim'." A wata ruwayar kuma: "Idan aka saukar da Bismillahir Rahmanir Rahim, sai su san cewa sura ta ƙare." Wannan yana nuna cewa tsarin ayoyi a kowace sura an ƙaddara shi ta hanyar wahayi (Tawqifiyyan). Kuma tun da Manzon Allah ﷺ bai yi bayani game da al-Bara'ah ba, Uthman (ra) ya haɗa ta da al-Anfal bisa ijtihadinsa. Marubucin al-Iqna' ya ruwaito cewa Bismillah (wato Bismillahir Rahmanir Rahim) na Suratul Bara'ah yana nan a cikin Mushaf na Ibn Mas'ud. An rahoto cewa Sahabbai sun kasance suna kwafin Alqur'ani waɗanda tsarin surorinsu ya bambanta, duk da cewa babu wani bambanci a tsarin ayoyin. Saboda haka, Mushaf na Ibn Mas'ud an tsara shi ta hanyar da ta bambanta da Mushaf na Uthman dangane da tsarin surori. Ya fara da Al-Fatiha, sannan Al-Baqarah, Al-Nisa, sannan Aal-Imran. Sabanin Mushaf na Uthmani wanda tsarinsa shine Al-Fatiha, Al-Baqarah, Aal-Imran, sannan Al-Nisa. Babu ɗayansu da aka tsara shi bisa tsarin saukar wahayi. An ce Mushaf na 'Ali kuwa yana bisa tsarin saukar wahayi, ya fara da Iqra', sannan Al-Muddaththir, Nun wal qalam, Al-Muzzammil, Tabbat, Al-Takweer, Sabbih, kuma ya ci gaba haka har zuwa ƙarshen surorin Makkah, sannan zuwa surorin Madina.

Imam Ahmad and the Sunan compilers have reported a hadith by Ibn 'Abbas which has been declared sound by Ibn Hibban and al-Hakim, they narrated that Ibn Abbas (ra) asked Uthman (ra) as to why he put Surah Al-Bara‟ah (At-Tawba) after Surah Al-Anfal when it is from the Mathani (Surahs with less than 100 Ayahs) and Al-Bara'ah is from the Mi'un (consisting of about 100 Ayahs). Ibn Abbas said, “You have put them together them and you did not write between the line بِسْمِ اللَّوِ الرَّحَْْنِ الرَّحِيمِ 'Bism‟illah ar-rahman ar-rahim” and you have placed them among the seven long (Tiwal) Surahs. So Uthman said, “Often a Surah would be revealed to the Messenger of Allah (saw) that would have a number of verses. When something was revealed to him – i.e. verses from it - he used to call someone from among those who used to write for him and say: „Place these Ayah in the Surah, in which this and this is mentioned. Surah Al-Anfal was one of the first to be revealed in Madinah and Al-Bara'ah was at the end of the Qur‟an. Their narrative used to resemble each other so I thought Anfal was part of Bara‟ah.” The Messenger of Allah (saw) died and he did not clarify to us if Al-Anfal was part of Al-Bara'ah. Thus, it has been narrated by Sa'eed b. Jubayr from Ibn 'Abbas who said that: “The Prophet (saw) did not know the ending of a Surah until 'Bism‟illah ar-rahman a-rahim' was revealed.” In another narration: “When Bism‟illah ar-rahman ar-rahim was revealed they knew that the Surah had come to an end.” This indicates that the verse order in every Surah was determined by revelation (Tawqifiyyan). And since the Prophet (saw) did not elucidate the issue of al-Bara'ah, Uthman (ra) added it to al-Anfal according to his own Ijtihad. The author of al-Iqna' reported that the Bism‟illah (abbr. for Bism‟illah ar-rahman ar-rahim) for al-Bara'ah is present in the Mushaf (collection) of Ibn Mas'ud. It has been reported that the Sahabah used to keep copies whose arrangement of Surahs was different though there were no differences in the verse arrangement. So the Mushaf of Ibn Mas'ud was compiled in a manner different to the Mushaf of Uthman in terms of the arrangement of the Surahs. It began with Al-Fatiha, then Al-Baqarah, Al-Nisa and Aal-Imran. Contrary to the Uthmani Mushaf whose arrangement is al-Fatiha, al-Baqarah, Aal-Imran and then Al-Nisa. None of them were compiled according to the order of revelation. It is said that the Mushaf of 'Ali was according to the order of revelation, it began with Iqra', then Al-Muddaththir, Nun wal qalam, Al-Muzzammil, Tabbat, Al-Takweer, Sabbih, it went on in this manner to the end of the Makkan Surahs and then to the Madinan Surahs.

Duk wannan yana nuna cewa tsarin surorin wasu surori an shirya shi ne bisa ijtihadin Sahabbai. Saboda haka, kiyaye tsarin surori a karatu ba wajibi ba ne, ko a karatun Alƙur'ani (Tilaawah), ko a salla, ko a darasi, ko a koyarwa, kamar yadda ya tabbata cewa Annabi ﷺ ya karanta Suratun Nisa’i kafin Ali-Imran a cikin sallarsa ta dare. Amma abin da aka ruwaito game da hana karanta Alƙur'ani ta juya baya, abin da aka nufa shi ne kada a karanta wata aya a cikin wata sura ta juya baya, ba karanta surori ta juya baya ba.

All of this indicates that the Surah arrangement in relation to some Surahs were arranged according to the Ijtihad of the Sahabah. That is why maintaining the arrangement of Surahs in recitation in not obligatory whether in reciting the Qur‟an (Tilaawah), in the prayer (Salah), in a lesson or in teaching, as evidenced by the fact that the Prophet (saw) read Surah al-Nisa before Aal-Imran in his night prayer. As for what has been reported about the prohibition of reciting the Qur‟an in reverse order, what was intended was that an Ayah in one Surah should not be read in reverse, not the recitation of Surahs in reverse order.

Mala'ika Jibreel yana karanta wa Manzon Allah (ﷺ) duk abin da aka saukar masa daga Alkur'ani sau ɗaya a kowace shekara. A shekarar da Manzon Allah (ﷺ) ya rasu, Jibreel ya karanta wa Manzon Allah (ﷺ) dukkan Alkur'ani sau biyu. Aisha (ra.) ta ruwaito daga Fatima (ra) cewa:

The angel Jibreel used to read once every year all of what had been revealed to the Messenger (saw) from the Qur‟an. And in the year in which the Messenger of Allah (saw) died Jibreel recited the whole of the Qur‟an twice to the Messenger (saw). It has been narrated by Aisha (ra.) on the authority of Fatimah (ra) that:

Annabi ﷺ ya gaya mini a asirce cewa: "Jibril yana karanta mini Alqur'ani kowace shekara." (Bukhari)

“The Prophet (saw) confided in me that: „Jibreel used to read the Qur‟an to me every year.‟” (Bukhari)

An kuma ruwaito daga Abu Hurayra cewa ya ce:

It has also been narrated by Abu Hurayra that he said:

"Jibreel yana gabatar da Alƙur'ani ga Annabi ﷺ sau ɗaya a kowace shekara, amma ya gabatar masa da shi sau biyu a shekarar da ya rasu." (Bukhari)

“Jibreel used to present the Qur‟an to the Prophet once a year, but he presented it twice to him in the year he died.” (Bukhari)

Gabatar da Alƙur'ani da Jibrilu ke yi wa Manzon Allah ﷺ kowace shekara yana nufin ya gabatar da tsarin ayoyinsa dangane da sauran ayoyi, da kuma tsarin ayoyinsa a cikin surorinsu, domin gabatar da littafi yana nufin gabatar da jimlolinsa, kalmominsa da tsarinsa.

Jibreel's presentation of the Qur‟an to the Messenger (saw) every year means that he presented the arrangement of its verses in relation to other verses and the arrangement of its verses in their respective chapters because presenting the book means to present its sentences, words and arrangement.

Akwai kuma wasu Hadisai da suka bayyana a fili game da tsarin ayoyi. Suna bayyana alakar ayoyi da juna da tsarin ayoyi a cikin surorinsu, misali, "Ku sanya wadannan ayoyi a cikin wannan Sura bayan wannan Aya," da "Ku sanya wadancan ayoyi a cikin wannan Sura da ta ambaci wannan abu." Sura takan kare, wata kuma ta fara, kamar yadda Allah ya umarta ta hannun Jibril. Dukkan wannan a fili yake nuna cewa tsarin ayoyi a cikin surorinsu, da siffar surori ta fuskar adadin ayoyi da matsayinsu, duk an tsara su ne bisa tawqifi daga Allah (SWT). Al'ummah ta isar da shi a wannan siffa daga Annabi ﷺ, kuma hakan ya tabbata ta hanyar Tawaatur (rahotanni masu yawa da ke tabbatar da juna).

There are also other Ahadith which explicitly mention the arrangment of verses. They state the verses in relation to each other and the arrangment of verses in their respective chapters, “Place these verses in such and such Surah after such and such Ayah.” “Place those verses in that Surah that mentioned such and such thing.” A Surah would end and another Surah would begin as decreed by Allah through Jibreel. All of this definitely indicates that the arrangement of verses in their chapters and the form of the Surahs in terms of the number of verses and their places, all of that is determined (Tawqifi) by Allah (swt). The Ummah transmitted it in this form from the Prophet (saw) and that is proven by Tawaatur (recurrent reports).

An aka rawaito daga Uwar muminai, Aisha (ra), cewa wani mutum daga Iraki ya zo wurinta ya tambaye ta, "Wane irin kyalle ne mafi kyau na kafan mamaci?" Aisha ta ce, "Allah Ya yi maka rahama! Me ya damu da hakan?" Ya ce, "Ya uwar muminai! Ki nuna mini (kwafin) Alkur'aninki." Ta ce, "Me yasa?" Ya ce, "Domin in tattara in tsara Alkur'ani bisa gare shi, don mutane suna karanta shi ba tare da surorinsa suna cikin tsari da ya dace ba." 'Aisha ta ce:

It was narrated by the mother of the believers, Aisha (ra), that a person from Iraq came to her and asked, “What type of shroud is the best?” Aisha said, “May Allah be merciful to you! What does it matter?” He said, “O mother of the believers! Show me (the copy of) your Qur‟an.” She said, “Why?" He said, “In order to compile and arrange the Qur‟an according to it, for people recite it with its Surahs not in proper order.” 'Aisha said:

"Me yasa yake da muhimmanci wane sashe ka fara karantawa? Ku sani cewa abu na farko da aka saukar daga cikinsa shi ne wata Sura daga Al-Mufassal, kuma a cikinta an ambaci Aljanna da Wuta. Lokacin da mutane suka karɓi Musulunci, sai aka saukar da ayoyin da suka shafi abubuwan halal da haram. Da an saukar da farko cewa: 'Kada ku sha giya.' da mutane za su ce, 'Ba za mu taɓa barin shan giya ba,' kuma da an saukar da cewa, 'Kada ku yi zina,' da sun ce, 'Ba za mu taɓa barin zina ba.' Ni ma ina ƙaramar yarinya mai wasa a lokacin da aka saukar wa Muhammad ﷺ a Makka wannan aya: "A'a! Amma Sa'a ce wadda aka tsara musu (don cikakken sakamakonsu), kuma Sa'ar za ta fi tsanani da ɗaci." (TMQ Al-Qamar: 46)"

“What does it matter which part of it you read first? Know that the first thing that was revealed thereof was a Surah from Al-Mufassal, and in it was mentioned Paradise and the Fire. When the people embraced Islam, the verses regarding legal and illegal things were revealed. If the first thing to be revealed was: 'Do not drink alcoholic drinks.' people would have said, 'We will never leave alcoholic drinks,' and if there had been revealed, 'Do not commit illegal sexual intercourse, 'they would have said, 'We will never give up illegal sexual intercourse.' While I was a young girl of playing age, the following verse was revealed in Makkah to Muhammad: “Nay! But the Hour is their appointed time (for their full recompense), and the Hour will be more grievous and more bitter.” (TMQ Al-Qamar: 46)

"Suratul Baqara da Suratun Nisa sun sauko ne yayin da nake tare da shi." Sai 'Aisha ta fitar da kwafin Alƙur'ani ga mutumin, ta kuma gaya masa ayoyin surori. Wannan hadisi yana nuna cewa surorin Alƙur'ani ba a haɗa su cikin tsari ba tukuna. Tare da abin da aka ambata a baya game da bambance-bambancen tsari a cikin Mushafan sahabbai daban-daban, ya bayyana a fili cewa tsarin surori ya kasance bisa ijtihadin sahabbai.

Surah Al-Baqara and Surah al-Nisa were revealed while I was with him.” Then 'Aisha took out the copy of the Qur‟an for the man and dictated to him the verses of the Surahs. This hadith shows that the chapters of the Qur‟an had not been put together in order. Together with what was mentioned earlier about the different arrangements in the Mushaf‟s of various Sahabah it becomes clear that the arrangement of the Surahs was according to the Ijtihad of the Sahabah.